CHAPTER. 1.

IT may seeme very strange, and al­most incredible to carnall apprehen­sion, that such glorious light of the Gospell, especially so long continued among vs, and that not without some gracious effect, should yet not­withstanding, abound with so many strange and monstrous sinnes, as doe dayly breake out and are strengthned with so high an hand of obstinacy and deeperate Impenitency. For where­as the powerfull preaching of the word hath this gracious promise annexed with it, that (as at the comming of the Sa­uiour of the world, all the Heathen Oracles and diuellish Delusions ceased and vanished) so all vncleane spirits should bee banished, and Satan fall downe like lightning, by the Heb. 2. 13. power thereof, and his works be dissolued, and thorowly abolished: may not the ouer-flowing of high handed sins, so raigning in these euill dayes, either seeme so challenge the Truth of the Gospell, as if it yet appeared not in it liuely Beauty, or else at least, question the Efficacy thereof, [Page] as not preuayling to the subduing of Iniquitie: surely if we consider on the one side, what hath opened the mouth of Papists to challenge the Truth of our Religion, and still doat vpon their owne dreames? Is it any other then what hath beene occasioned from such desperate sinnes as haue broken out, and continued there with? Do they not here­by impeach the truth and power thereof, because Iniquity notwithstanding aboundeth in the midst of so glorious light? Doth not this harden their hearts in their grosse and palpable darkenesse, euen that, I say, which hardned the Iewes in their Idolatry and obstinacy against the truth; that because when they worshipped the Queene of Heauen and all the host thereof, then all things went better with Ierem. 44. 16. them, more charity then abounded, lesse sinne and misery brake out: but since the discouery of the Light, sinne hath appeared more out of measure sinfull, the wrath of God Rom. 7. 8. 9. hath beene more discouered against the same, therefore their Conclusion is, that we are in the wrong, and they maintaine the right?

And hath not his on the other side, hardned the Atheist, not onely in his blasphemy, that there is no God, that Re­ligion is but Policy, but also in his obstinate impiety, and obdurate impenitency, euen this, I say, is the maine Stum­bling blocke hereunto, that the Gospell, being not power­full to weed out such grosse wickednes, but that it swarms and rangeth, securely vnder the scepter thereof: Either it is because there is no Truth therein, or else, wanting power, it is no more to be regarded then a scarre-crow or bugbeare, to fright fooles and children: Either he thinkes that God is like vnto him, because hee prospers in his sinne, or that hee likes well thereof, because sentence doth not speedily passe to Psalm. 50. his discouery and confusion. Doth not the close conuay­ance of sinne, and long concealing thereof prouoke him to Eccle. 8. challenge the Omnipresence of God, as if he were hid in the clouds, and could not see it? Doth not his long forbea­rance Iob 22. of sinne, and great pacience in suffering the vessels of [Page 3] wrath, giue further occasion to the Atheist to chalenge the diuine prouidence, as if the Lord would neither do good nor euill, Nahum. 1. 12.

And is not the mouth of the Prophane Christian hereby opened against heauen? Doth not his talke goe thorow the earth that Sinne is but a trick of youth, that the more senselesse we are thereof, the lesse care we take for the same: the more our consciences are secure therein, the more secure we are of the mercy of God, the more wee may sinne that Rom. 6. 1. grace may abound: because hereby the conscience becomes more obdurate, and so secure of Gods fauour.

Behold heere the righteous Iustice of God, in causing his Word to bee a sauour of death vnto death: obserue, I pray you, and admire Gods wonderfull wisedome, in ta­king the wise in their craftinesse, that seeing they will not o­bey the glorious Gospell of our Lord Iesus, in receiuing the Loue of the truth: therefore the Lord hath giuen them vp iustly to strong Delusions, euen to peruert this glorious 1. Thes. 2, 12. light, to the hardning of their hearts, because they will not bee perswaded, and subdued thereunto, imputing those things as the effects of the Gospell, which are, indeeds, the Fruits of their obstinate despising, and peruerting of the same.

For to speake the truth in Iesus Christ, and to iustifie the truth of God, to the conuincing of these liars, and per­uerters of his glorious Grace: Consider, I pray you, in the feare of God, these Three things:

First, the Intent of God, in sending his Gospell vnto a Nation.

Secondly, The Manner of Gods wisedome, in the Dis­pensation thereof.

Thirdly, The grounds and causes of Stumbling at, and peruerting the same.

Concerning the Purpose of God in bestowing his Gos­pell vpon a Nation: that wee may the better discerne the same, we must looke vp into the Reuealed counsell of God, [Page 4] concerning the saluation of the Elect, and reiection of the Reprobate: For the Execution of which his Eternall de­cree. As the Lord in his eternall wisedome hath ordained his Mighty Word, so seeing the number of his Chosen is a little Flocke in comparison of the Cast-awayes, therefore doth hee also in his singular wisedome, send and dispose thereof, that howsoeuer it shall accomplish what he sends it for, namely, to conuince all sorts, of either side, both Elect and Reprobate, yet it shall be effectuall onely in those few, to their sound conuersion, as for the rest, they shall onely be hardned, and bee made inexcusable thereby. And to these contrary ends hath the wise and glorious God fitted and composed his blessed Word, both in respect of the Nature thereof, as also in the diuers manner of the conuayance of the same.

As touching y ^e Nature of the Word: Is it not a great My­stery supposing some-what in shew, to y ^e stubling of y ^e flesh, euen while it seemes most easily to conceiue the same, and including that in substance which while it is onely con­ceiueable by the Spirit, doth thereby also abase the Flesh, that so it may renounce it selfe in the apprehension thereof, and seeke vnto the Spirit for the opening of this Mistery. By which it comes to passe, that the naturall man being onely able to conceiue, though but peruersly, the letter and outside of the Word, doth thereby also stumble at it owne conceit, either measuring the power of the Word, by the letter of it, and so abasing it in it owne conceit, as beeing so obuious to it carnall reach, and thereby seeming becomes offended at the outward simplicity and foolishnesse thereof: or else resting in it owne outward apprehension, as suiting with, and seruing it carnall and present ends, doth there­fore stumble at the power thereof, as thinking it needelesse or dangerous, either because it is beyond his compasse, or crosseth his carnall ends, and so instead of submitting him­selfe thereunto, doth in the height of it wisedome, despise and reiect the same.

[Page 5] Behold here how the Lord taketh the wise in their craf­tinesse. The Foolish Worldling beeing the wiser in his owne eyes, by how much the lesse hee diserneth his folly, doth therefore thinke himselfe able ynough, to diserne the Mystery of his happinesse, in the glasse of his owne false and counterfeit wisedome, and so being neither willing, nor a­ble to goe out of himselfe, howsoeuer hee may pore at the outside of this Mystery, so farre as hee may conceiue his present fading happinesse, that so hee may flatter himselfe therein, and thereby attaine some such motion of the Dei­ty, as may puffe him vp therewith, yet is hereby made more inexcusable, and farther off, from the inward search of the Power thereof. And yet the wayes of the Lord herein most equall and righteous. As both tendering the meanes indif­ferently vnto all, so that the wicked cannot say, but he hath had his choyce thereof, and liberty therein with the best; yea, the pacience of the Lord, in leading him to Repentance, accompanyed with such an answering to his desires, con­cerning present ends, as it must much more iustifie the Lord. What could he haue done vnto him which he hath not done? so it shall also make him much more inexcusable. And if so now the Lord deny vnto him his grace, for the effectuating of the meanes. As he not bound thereunto, be­cause he will haue mercy vpon whom he will haue mercy, and whom he will he heardneth: so seeing the wicked doe nei­ther dreame of any such assistance of his grace, as beeing blinded by selfe-loue, they cannot see the want thereof: nay, being puffed vp with carnall wisedome, they doe vt­terly despise and reiect the same. Is it any meruaile if they want the supply of that grace, which they so abase and contemne. Is it not iust with God that the scorner shall seeke wisedome and yet not finde it? Because he de­spiseth the substance, white hee hunts after the shaddow. And if now it please the righteous Lord, to giue him his desire, and send leanenesse into his soule, that not onely that which he seemed to haue, shall be taken away from him, the [Page 6] light hee hath shall be quenched, and by degrees extingui­shed; yea, the spirit of God instead of restrayning him for­merly from some outward euils, and so happily affrighting his conscience with sense of inward rottennesse, shall now giue him vp to his owne lusts, euen to commit sinne with greedinesse: Is not this the happinesse that hee specially dreames of, to be past feeling of sinne, that so hee may make vp his measure without controulement. Are not the wayes of God most equall herein? Shall not the mouth of iniquity be vtterly stopped? Haue not the wicked herein more at the hands of God then they can desire? Doth not he giue them herein much more then he oweth them of all outward blessings? Doth he not affoord them more plen­ty of spirituall meanes then they doe desire? Doth hee not respite them in his great patience, many a time beyond their owne fond and counterfeit vowes, in the day of their distresse, sparing them further then themselues doe wish, and repealing that sentence, which in their suddaine flashes they haue pronounced against themselues, if they should hereafter turne to their vomit againe: yea, still drawing them to him with the cords of Loue, when they haue cast off his cords, and fall desperately from him? Is not the Iustice of God most righteous, euen his enemies being Iud­ges. And surely as is the Lord, so is his Word heerein, most holy and righteous. If it crosse the wicked in their desires to discouer that inward corruption, whereof they are ignorant, and wherein they fauour themselues: Is it any lesse then stands with the Power of the Word, euen as fire to search the hidden parts, yea, as the light, to lay open the darkest corners.

And if now the wicked vpon their first entertainement of the word desirous happily to gaine credit, and applause thereby, be iustly confounded by the power thereof, enra­ging their consciences by it inward search, is not the wise­dome of God admirable, thus taking them in their crafti­nesse. Is not his goodnesse iustifiable, thus preparing [Page 7] them hereby to repentance? If now the loue of sinne, will giue no way to sound repentance: Is not yet the wisedome of God herein more admirable, that whereas the wicked desire some sleight euidence to conceit a false conception, their slauish humiliation shall further hereunto, and hereby flatter them in a new birth. And if thus conceiting a false conuersion for a true, because they cannot endure the tra­uell of a true birth, they shall now encroach vpon the priue­ledges of the new man, mis-applying and challenging those ioyes and comforts vnto their festered and ranckling soares, which belong onely to those that are healed, and so instéed of being further searched and launched by the law of God, shall vnseasonably apply vnto themselues the sweete promises of the Gospell, and will endure nothing but leui­tures and cordials?

Is the word of God vnequall, because they vnfitly apply it, nay is it not most equall, in offering that indifferently vnto them, which if they could wisely apply, would proue soueraigne vnto them: Yea, though they apply it amisse, yet herein is iustifiable, in that themselues are their owne car­uers in the misapplying thereof? If now vpon the misap­plying of the Plaister before the soare be soundly healed, it doth hereby more fester, and putrifie inwardly, and so breake out to a cancerous vlcer. As the word was not first to be blamed, in discouering the soare, that so it might bée prepared to it cure, because, if there had beene no pray the Lyon would not haue roared: So now much lesse, may it be iustly challenged, to be the cause of it further ranckling, see­ing the misapplying thereof hath effected the same.

And therefore as it were extreame folly to charge the heat of the Sunne, to be the cause of stench and putrifieation in these inferior bodies, which being well disposed are pu­rified thereby, and are onely subiect to tainture by their owne indisposition, and aptnesse thereunto: so let it be the shame of Popish glory, to hate the light, because their vvorkes are euill. Yea let this be the confusion of their car­nall [Page 8] wisedome to challenge the glorious light of the prea­ching of the Word, as the cause of sinnes aboundance, that hereby they might colour their despising and persecuting thereof, not onely in that by opposing the light they make vp the measure of their owne sinnes, by denying to them­selues, and others, the meanes of life and happinesse. But hereby also prouoking the righteous Lord to auenge vpon them the contempt of his word in giuing them vp to such outrage and monstrous wickednesse of combustions and murthers, which the true wisedome of flesh, for it owne safety, can no way indure, that so her owne louers, euen out of loue to themselues, must néedes hate the whore, and make her desolate: and so the Iustice of the Lord may shine more gloriously, in rewarding her as she hath done to others, and sheathing her owne sword, in her owne bowels. And is not the Word glorious in iudging the Whore euen by her owne mouth, and taking her in the snare, that she hath layd for others, and so ouertaking her in hee moneth and ripenesse of iniquity. Who so is wise he shall vnder­stand these things, and to whom the arme of the Lord shall Hos. 14. 13. 14. reueale them; for the wayes of the Lord are right, and the iust shall walke therein, but the transgressor shall fall in them.

Let it therefore be the shame of Popery thus to traduce the light, and let it be the glory of the Gospell, thus to dis­couer their shame, for, if it were not powerfull, why doe they spurne against it? if they being galled thereby, doe spurne against the same, let them thanke their owne rot­tennesse, and iustifie the powerfull Word. But if being co­uered thus with shame, they will not seeke the face of God in Iesus Christ, the Lord will further glorifie his Word in hastening their confusion, and gathering in the first borne to his glorious appearance.

And shall the blasphemous Atheist escape any better? Surely, as it is extreme folly in him, to barke against the Moone, because it giues him light, to his desperate wicked­nesse (for what wisedome is there to condemne that, which [Page 9] is so fauourable vnto vs) so doth this folly threaten his confusion, as both discouering his accursed spirit, imputing that obstinacy in sinne, to the Word, which ariseth from his ignorance of the power thereof, and Rebellion against the same, and thereby hardening his neck against all hope of reclaiming, as reiecting the Word, which is onely auayle­able hereunto. For what though as the heate of the Sunne doth harden the clay, so the power of the word indirectly occasions the encrease of sinne in the froward heart: Is the word in vaine while it doeth that vnto which it is appoyn­ted? Is not the wisedome of God herein more glorious, who as he would neuer haue permitted euill, but that he can bring good out of it: so he turneth the rage of man to his glorious praise. Not onely making way hereby to the iust confusion of the wicked, for the aduancement of the glory of his righteous iustice: but also discouering herein the riches of his Free Grace, in softning the hearts of his Elect by the same meanes, whereby the wicked are hardened, and so by these contrary effects aduancing the Power of his mighty Word, which with the same breath, is thus able to kill and to quicken.

And therefore as the Atheist hath no iust cause to stum­ble at the power of the Word, because Iniquity is discouered and enraged thereby, so much lesse may hee iustly challeng the prouidence of God, in accompanying his word with such great patience and common fauours, seeing as the Lord hereby giues him his desire, to inioy the pleasures of sinne, that so he may haue nothing iustly to except against his goodnesse: so by this his long suffering, hee doth also inuite him to repentance, and so makes him more inexcu­sable if he abuse the same. But howsoeuer, the filthy will be filthy still, yet let the seruants of God magnifie his won­derfull mercy, and free kindnesse towards them, in soft­ning them by the same meanes whereby hee hardens the wicked: yea, turning about the hardening of the reprobate to bee the meanes of their more close walking with their [Page 10] God, and dependance on his free grace, in the sense of their fayling, when they doe their best; yea, let them euer­more blesse the name of the Lord, that seeing the righteous shall hardly be saued, they may yet haue some hope of Life, in so great conscience of their corruptions, that they can yet follow after righteousnesse; notwithstanding, the streame runnes contrary, and their labour is so thanklesse, and dangerous in regard of present successe, seeing iniqui­ty doth so swarme and preuaile: yea, let this bee their eui­dence, that Christ raignes ouer them, euen in the midst of their enemies: that euen where Satan hath his throne, there God shall haue his glory: Antipas his faithfull ser­uant shall seale it vp with his bloud: or if this bee not yet the triall, yet Ieremie shall be smitten with the tongue, and holy Iob shall esteeme the booke that his Aduersaries writ against him, to bee the most glorious Crowne that may a­dorne his head: Yea; the more that the word of God is blasphemed by the wicked, the more watchfull shall his children be, that they giue no iust offence, that so, either they which speake of them as euill doers, shall glorifie God on their behalfe, and so by their holy conuersation be won to the obedience of the Gospell, or bee made more inexcu­sable, when their mouthes shall bee iustly stopped, if yet they shall not cease to speake euill of the righteous wayes of God.

And this may also stop the prophane mouth of the fil­thy Libertine, that though hee turne the grace of God into wantonnesse, imagining his security and senselesnesse in sinne, to bee the assurance of his happinesse, yet the Word is holy, yeelding no apperance, much lesse allowance here­unto, yea righteous herein is the mighty Word, in giuing him vp to such a reprobate sense, through his peruerting of the chiefe errand thereof, (the mercy of God in Christ Je­sus to repentant sinners) which if he could rightly apply, might make him capable thereof: yea, meruailous is the wisedome of God herein, that by the contrary apprehen­sion [Page 11] of the promise, and preparation thereunto by his ser­uants, hee confounds the peruersenesse and prophanenesse of the Libertine: If yet the filthy will be filthy still, let him know this for his further confusion, that as the Lord will not faile eft-soones, to awaken his senselesse conscience with some inward quawmes, or outward crosses to confound him in his security, that so hee may bee forced to acknow­ledge and seeke to the power of the Word, which hee hath so abased: so if for all this he will not be reclaimed, but by mistaking and mis-applying the mercy of God, shall there­by bee cast into a deeper sleepe, the Lord shall glorifie his Word in giuing him vp to a spirit of giddinesse, euen to heape vp teachers vnto himselfe according vnto his lusts, that may answer him according to the stumbling blocke of iniquity, which he hath set vp in his heart, that so he which could not commit sinne so securely, but that his heart did sometimes smite him for the same, might new continue in it more freely and desperately, as being warranted hereun­to by such accursed deceiuers.

Behold here the wisedome of the wicked in sin; and ob­serue withall the wisedome of God in taking them in their craftines, that they may securely reuell in wickednes, their first policy is to make their conscience senselesse, and that they may bring it to this passe, their desperate wisedome is to multiply sin with greedines, that so by this custome and outrage, they may grow to an habite; and so by often put­ting the iron in the fire, may in the end harden and stupifie their harts: that as it falls out with those which often drinke strong payson, that in the end they can digest the same without any sense or danger, so the wicked by often drinking in of iniquitie with gréedines, become senselesse at length, both of the euill and of the danger thereof: wher­by as they take occasion to commit any notorious out­rage whatsoeuer, so they become hereby obuious to the scandall and danger of the world, which cannot but take notice of what themselues are senselesse of, & by it clamorus [Page 12] and iust scandall, either awaken them to repentance, or conuince them to punishment. Behold how the Lord takes the wise in their craftines: They desire to be senselesse of sin, that they may commit it more greedily, and the more greedily they commit the same, the more they prouoke the world through their scandall, and it one danger, to awaken them thereout: what remedie is now left in carnall wise­dome to make vp the breach, and lull them a sléepe againe. Behold againe the hight of this wisedome in sin, and ob­serue how the Lord takes the wicked in their craftines. If Elia will Prophesy no good, but euill vnto vs while wee sleepe in sin, yet welfare Zidkiah, that will warrant good successe therein, flattering vs that wee may go vp and prosper, because hitherto it hath gone well with vs, and though he lie falsely; yet he will walke in the spirit, that hee may deceiue more effectually, yea hee wants not his rough garment of tything mint and comin, yea he will not spare herein to humble flesh by voluntary deuotions of Pil­grimage penances, and such like trash to the satisfying of the flesh, euen in a great shew of wisedome to abase the same. And what now shall be spared for the sinne of the soule, though it be to the parting with our substance, yea our first borne, and all yea which is the hight of this delu­sion shall not a greater sinne be made a price for the lesse? shall not the murther of Princes become an expiation for all our personall sinnes. Behold here the depth of the Mistery of iniquity, and admire with me the Justice of God in taking the whore and her accursed brood in their owne craftines, that while they estéeme their owne blood vile, that they may murther the Lords annoynted, they haue iustly brought the Kings of the earth vpon their heads to secure themselues in subuerting Antichrist, whom otherwise they could haue bene contented still to haue made their band for the satisfying of their lusts. Oh! the vnsearchable riches of the wisedome, and mercy of our God, who turnes about the carnall wisedome of man, ten­ding [Page 13] only to it present bodily good, to be meanes of remo­uing that great stumbling blocke, whereby their soules were ensnared, that so they might ascribe vnto him alone the glorie of their true happines, so farre aboue, and con­trary to their corrupt intent.

Well, thus we see how the Lord takes the wise in their craftines. That the world may securely reuel in sin, the false Prophet must bee a snare vpon Mispah to cry ayme there­to, that so the blind leading the blind, both may fall into the ditch.

And is not this prouidence of God very remarkeable, in these daungerous dayes of the contempt and peruerting of the word of God? that though the Lord feedeth the hun­gry with good and wholesome food, yet the daintie and full stomake, is either choaked with chaffe, or puffed vp with wind, that so seeming that which he is not, he may not see what truely he is, and thereby be both preuented of sound curing, and withall hardened to destruction. Behold here then some further light to iustifie the Prouidence of God in the ouer-flowing of sinne, amidst so glorious light of the Gospell, Not that the word is any true cause thereof, but onely a meanes to discouer and conuince the same: whereby as through our naturall rebellion the more sinne is conuin­ced, the more it is enraged and so encreased thereby: so through carnall wisedome, the light being peruerted, be­comes a broker vnto sinne, and thereby proues a further meanes to encrease and ripen the same. And yet all this in great Iustice, and exceeding Equity. The Lord herein giuing the wicked their desires, for the accomplishment of his righteous decree in their condemnation, in that themselues are their owne caruers in the meanes there vnto. And all this executed by his mighty word, becomming thus vnto the wicked, a sauour of death vnto death: whereby as he ta­keth the wise Papist and Atheist in their Craftines, so doth he, also iustly confound the Prophane Libertine, who while he fathers that vpon the Word which proceeds from his [Page 14] owne corrupt sense and application thereof, doth therefore Iustifie the word in his hardening thereby, and so is Iudged by the Word, while he peruerteth the same, to such ends, as are contrary thereunto.

And thus hitherto for the Iustifying of Gods prouidence in disposing of such greuious sinnes, as do accompany and preuaile euen in the most glorious light of the Gospell of Iesus Christ.

CHAP. 2.

FRom that which hitherto hath bene discour­sed concerning the Prouidence of God in dis­posing of such multiplicity and encrease of sinne, in this glorious light of the Gospell, we may gather these Conclusions.

First, that the Gospell is not properly the cause of these euils, but onely 1 the ignorance thereof, 2 peruerting the light, to the iustifying of sinne, or else our want of loue, and so obedience thereunto.

2 That as Ignorance breeding Error, and so Disobedi­ence to the truth, is the Mother of all that grosse wicked­nesse that is discouered thereby: So in that Popery is the chiefe and onely Patron of ignorance, so it becomes also the very Chaos of all errors and delusions, and so proues the maine Broker to all grosse and desperate wickednesse.

3 That whereas the weapons of Popish warfare are on­ly carnall and diuellish vsing these as her last refuge, when [Page 15] her Paper bolts, and enchantments will not preuaile, to roote out and destroy all her opposits: as being that Scarlet­coloured Whore, whom nothing will secure and satisfie but the bloud of Saints, and all such as shall oppose her Tyranny: Therefore, howsoeuer all other sinnes are harbored in her bosome, as beeing ashamed to haue them knowne to the world: Yet this sinne of Murther is her cheife darling and glorious sinne, whereof she is so farre from being ashamed, as that she raignes only thereby, and triumphs therewith; not onely vpon her pretended power of the secular sword, whereby she arrogates supreme authority ouer life & death: But especially vpon pretence of the Power of her Keyes, whereby presuming ouer the soules as well as the bodies of men, she thereby confirmes and iustifies this her vnsatiable thirst of bloud, as either seruing for the good of their soules, whose bodies she butchered, or else by cutting off such sup­posed Leapers, thereby securing the estates of others. Thus doth her Progeny declare the same, who is of her Father the Ioh. 8. 44. Diuell, that was a murtherer from the beginning. So her condition doth import no lesse, who being an harlot, hunts for the precious life of man: so her very Name doth portend, and glorie therein, as being that Apollyon, that Child of Perdition, ordained of God in his Justice for the plaguing of vnbeléeuers, and thereby to ripen her owne destruction: yea her very Habite proclaimes the same, as being Died bloud-red with the slaughter of the Saints, and her End also shall manifest the same, when she shall be made drunken with her owne bloud, and drowned therein, because she hath shed the bloud of the Saints.

Behold here these the generation of this bloudy sinne. Sa­than, the Arch enemy of Mankind, enuying his happinesse, and that especially vnder the Time of the Gospell, that he might vtterly destroy him both roote and branches, head & taile, soule and body, to this end, abusing the security and Pride of the Times, begdt thereupon the Whore of Babylon, that great Enchantresse and deceiuer of the world. And that [Page 16] he might by this Bastard execute his malice more fully a­gainst the Saints, when she came to age & began to reuell in Pride and Soueraignty, then he begat on her this Mon­strous and bloudy sinne: whereby as the Viper eateth out the bowels of her Mother, so the first aduentures of this Cruel brat were atchieued against it Damme, one Pope cru­elly making away each other: And being thus through­ly fleshed and imbrued in her owne bloud. Is it any mar­uaile if she spares not other? Is it not iust with God, that while she spares not her owne bloud, to take away the lines of the annointed of the Lord, that the Princes of the Earth should secure themselues in letting out her life bloud, and consuming her vtterly with fire, that so her Memoriall may perish from the earth. Behold the righteous doome of Iehoua against the Whore: And obserue we wisely herein, the Progeny of this bloudy sinne and issue thereof.

Shall we now further way this sinne in the Ballance of The hey­nnusnesse and great­nesse of this sinne. By the Obiect. the Sanctuary, that thereby we may discerne the greatnesse thereof, & so be brought into greater detestation of y ^e same.

First, then let vs measure it, by the obiect a­gainst which is committed: and heere consider wee these particulars. First the Murtherer, doth what lies in him to take a way the life of God himselfe, in that hee destroyes his Liuely Image in Man: not so much, that outward frame and substance of the Body, as if God were like vnto man in his outward feature, as some carnal Capernaites haue drea­med: as those Acts of the Diuine soule, which it exercised in the bodie, these the boudy hands, do wholy abolish, where­by man in regard of his better part was made after the Image of God, yea hereby the life of God, his prouidence and other acts of his gouernment is in a manner extingui­shed in that creature who is thus by cruell hand cut off from that holie regiment.

2. The bloody minded man as he thirsts greedily after blood, so doth he lie in waite priuily for his pray, partlie fea­ring to attempt vpon equall termes, as being through his Psal. 10. [Page 17] inward guilt a very dastard, and coward; and partly ho­ping hereby to make surer worke, when all meanes of pre­uention shalbe forestalled and frustrated. And doth he not hereby proue oftimes a murtherer of his brothers soule, ta­king him thus on the suddaine, and so preuenting Repen­tance. May we not consider herein the malice of Diasius the Lawyer, who in a deadly hatred to his brothers soule, first enforced him to deny his faith in Christ, and then in­stantly tooke away his life.

3 The Murther in destroying his Brother, destroyes himselfe, not only in that his brother wasis owne flesh, but in that he necessarily exposeth himselfe either to be his owne Butcher, though the horror of his conscience, as many haue done, or else iustly lies open to the sword of the Magistrate, who aboue all other sinnes will not suffer this vnreuen­ged.

Yea, doth not the Murtherer in sinning willingly, & plotting his cruelty with deliberation, and desperatenes, doth he not heerein commonly murther his owne soule, as excluding himselfe through this wilfulnes, the mercy of God.

What should I speake of those fearefull euents that haue followed the same? hath not the Father murthered the sonne comming home as a stranger, for lucre of his mony, & when he came to the notice thereof, did he not first murther his wife, that procured him thereto, and afterward layd violent hands vpon himselfe? And did not this accident bring his onely daughter to an vntimely end, and so the whole roote and branches were wholly cut off vtterly. And if here wee shall consider, that hereby many a wife hath beene depriued of her husband, many children made Orphanes, and so expo­sed to all extremitie, doth not the murtherer make faire worke for the Diuell.

And is not the common Parents hereby depriued of many a good member, doth not the common Mother hereby lament the losse of many a Nursing Father, and so is exposed to combustions and desolations.

[Page 18] Behold heere the haynousnesse of this sinne by the consideration of the Obiect, against which it was committed.

And may wee not hereby also guesse at it greatnesse, in regard of the subiect that committeth the same?

1 Is not the Murtherer a Traytor in the highest degree, both committing treason against God, whose Image hee thus defaceth, and beeing guilty of treason, against his Prince and Countrey, whom he depriueth of their guard and glory: Is not he a Traytor to his Brother, in surpri­zing him so cruelly? Is he not a Traytor against himselfe, in betraying his owne life and soule hereby to the graue and destruction.

Surely, if of all other the hypocrite shall be beaten with many stripes, then must the Murtherer looke for his ful pay­ment, because hee crowcheth and boweth to onsnare his poore Brother, he kisseth and betrayeth, fawneth and stab­beth, saluteth and smiteth, speakes peaceably with his tongue, when his hand is ready to shed bloud: and all this with a breath, to take away breath, and triumph more se­curely in his masked wickednesse.

What should I say, the Murtherer is an Atheist? If he thought the eye of God were vpon him, hee durst not thus wilfully deface the Image of God.

The Murtherer is an Idolater, in defacing the Image of God, and setting vp the Idoll of reuenge in his heart, which he adores aboue all that is called God, either Gods pre­sence, the Magistrates sword, Gods Image in his brother, his life in himselfe.

In a word, as there is not any sinne wherein the Murthe­rer hath not a share, so herein is his case most fearefull, and desperate, that not sinning of infirmity but of malice, and digested hatred, as herein horesembles his father the Diuell, so hereby he casts himselfe desperately vpon his malice, to indure vnquenchable torments, for the recompence of his vnsaciable malice.

[Page 19] Thus by the subiect of this grieuous sinne, wee may seeke some farther scantling of the haynousnesse thereof. Causes of murther.

Shall we now proceede to examine this sinne by the causes thereof, that so we may take a further view of the o­diousnesse of the same?

Surely, if we looke vp to the first Murtherer that euer 1 Enuy. was, may we not obserue, that Enuy prouoked him there­vnto, because his brothers was accepted, and his sacrifice was teiected, therefore did Cain (saith the Apostle) stay his brother Abell, that was more righteous then he: And was not the pride of his heart the occasion of this enuy, because 2 Pride. Caine was not respected according to the conceit of his owne worth; therefore he enuied his owne brother, that was better respected of God then himselfe, and so through enuy shed his innocent bloud. Was not Ioseph sold through enuy by his brethren: Consider we the next Mur­therer, recorded in the booke of God: Was not Lamech an 3 Adulte­ry. Adulterer, and thereupon a murtherer: either inflamed thereto by iealousie, which is the rage of a man, and there­fore 4 Iealou­sie. he will not spare in the day of vengeance, or enraged thereto by lust, which will admit no partner therein. Did not Dauids adultery end in murther? 2. Sam. 11. Is not lust 5 Lust. the firebrand to contentions and murthers, Iam. 4. 1. 2. was not lust the cause of that treacherous murther of the Shechemites? Did not lust bring a whole Tribe in Israel to this end? And what caused Absolon to seeke his fathers 6 Ambiti­on. life, was it not ambition and desire of soueraignty?

What mooued Ahab to take away Naboths life? was it not a couetous desire to enioy his Vineyard, was not Iu­das blinded by couetousnesse, to betray his Master to the 7 Coue­tousnesse. death?

And may we not see all these causes concurring toge­ther in those cruell Iewes, that murthered the Lord of Life? To conclude.

Is not rage and furie vsually the spurre hereunto?

Haue not bitter words sometimes ended in bloudy 7 Rage: 9 Bitter speaking: [Page 20] broyles, and barbarous murthers?

And is not drunkennesse an ordinary harnenger to this sinne, not onely murthering hereby it master sudden­ly, but also prouoking in his cuppes, to spill the blood of o­thers; so iust is the Lord to meete with sinners in their kinde, that they which make no conscience to abuse and spill the good creatures of God, seruing for the encrease of bloud, and maintenance of life, but haue béene bretheren in such horrible sinnes, shall bee giuen vp to shed the bloud of each other, and so depriue themselues of that blessing which they haue abused.

These are some causes and occasions of this grieuous sinne, vnto which, if we shall adde what may bee collected from the consideration of the subiect formerly deciphered, we may conclude, that as the want of Gods feare, is a spe­ciall cause of falling into this sinne, so obstinacy and hard­nesse of heart, proceeding there-from, doth much enflame and harden therein: yea, an enraged and guilty soule, doth oft-times prouoke hereunto, out of hellish despaire.

As touching the Effects of this grieuous sinne, let that suffice which hath beene spoken concerning the haynous­nesse thereof, onely giue mee leaue to adde some cautions herein.

That though it be a grieuous sinne to shed bloud: yet this neither doth debarre the Magistrate and his Instru­ments, Two Cau­tions. from executing of Iustice against Malefactors, be­cause they are Deputies vnto the Lord herein, and haue au­thority hereunto from his Word; neither doth it priui­ledge any Priuate man vpon any instinct whatsoeuer, to presume hereunto, though some inferiour calling in the Family hath beene wickedly thought by some to warrant the same, because the power of life & death, is in the hands of the Supreame Magistrate, and such as are immediately deputed from him thereunto.

Though aboue all other murthers, that of our selues is most vnnaturall and monstrous: therefore, as wee may [Page 21] not iustifie any such particular sinnes, by any example of Sampson, or particular instinct. So wee must bee meruai­lous chary and tender in condemning absolutely their e­states, that through violence of Tentation, or such like di­stempers, haue made away themselues, because either they were not themselues in that distemper, and so it shall not be imputed vnto them, or it was done, not without some reluctation, and so the Lord may haue mercy vpon them: onely let vs be carefull not to imitate them herein, and so leaue them to the Lord, to whom they fall or stand.

Thus of the Effects and Iudgement of this sinne.

Proceed we now in the last place to consider such Anti­dotes Antidotes to preuent murther. as may preuent the same.

The principall whereof is to maintaine peace with our God: because, if our wayes do please him, he will not only To maine­tain peace with God. make our enemies to be at peace with vs, that we may not feare to be prouoked, either by bridling their corruptions, as he did sometimes Labans & Esaus, or turning their hearts towards vs, as he hath done the hearts of many persecutors. But will also incline our hearts to be at peace with our ene­mies, either by giuing vs wisedome to ouercome their euill with good, or affording vs Patience to beare with our ene­mies; or sustaining vs with meeknesse, neither to prouoke, nor be prouoked by them.

Now we shall wisely Maintaine peace with God. How,

1 If we walke closely with him according to his will, with all power and diligence, not leaning to our owne Wisedome, but relying on his reuealed word, and not pre­suming of ought either beyond, or short thereof.

2 If, though we faile and slip daily (as who can cleare himselfe therein) yet we shall daily iudge our selues, and by repentance renue our couenant with the Lord, warring daily with our corruptions, and maintaining the spirituall combat, hereby we may preserue our Peace with God.

3 If, séeing our best workes are mixed with such cor­ruption, that if the Lord should be seuere to marke what is [Page 22] done amisse, euen when we doe our best, we shall neuer be able to abide it, we shall therefore daily deny our best righ­teousnesse, and labour to be found in Christ, renuing our right in him: hereby we shall renue and Maintaine our Peace with God.

4 And yet seeing the grace of God shalbe sufficient for vs, in what soeuer wants or extreamities may befall, if now we can in patience possesse our soules, not repining at the dis­pensation of our God, but being contented therewith in all occasions, we shall so hunger after what wee want, as that we can be thankfull for that which we haue, and so husband the same with all vprightnes and diligence to the glory of our God, and the generall good: this is an excellent meanes to maintaine Peace with God, Lastly, that we may main­taine Peace with God, let vs still nourish enmity against the world: because the Amity of the World is Enmity against God: so vsing the good therein, that we hate the euill there­of, and so vsing the good that we trust not therein, so enioy­ing the things thereof, as that we are still ready to part with them at the Pleasure of the giuer: accounting all things as doing, that we may win Christ, and yet by our wise hus­bandrie, laying vp a good foundation by them, against the day of Christ.

Thus may we maintaine peace with God.

A second preseruatiue against this bloody sinne is to maintaine peace with Men, I say so farre, as possible we may to haue peace with all men.

This we shall do,

If we be carefull to giue vnto each his due, according to their callings and occasions, as comfort to whom comfort belongs, tribute to whom tribute. &c.

2 If we can in all wrongs, looke vp to God, and so leaue vengeance vnto him, as considering wee haue deserued in his Justice a thousand fold more.

4 If we be quicke in prouoking to goodnesse, and recom­pensing the same, and slow to wrath or any such occasions [Page 23] as may breed discord, and such consequences, as follow thereupon.

5 Being wise, not to further them in sinne, or smother the same, vnlesse it be of infirmity, where there is some signe of repentance, as knowing that brethren in euill will proue whippes to each other. They haue not loued so dearely, till their turnes be serued, as when they haue their will, they wil hate most deadly. Witnes Ammon his dealing with Thamar his sister.

6 Lastly, that wee may keepe peace with men, bee wee very wise in ruling our tongues, auoyding rash censuring, vpbraiding, taunting, &c, whereby anger is kindled, and reuenge prouoked.

Thus may we maintaine peace with men.

A third Preseruatiue against this Monstrous sin, is wise­dome to auoyd the occasions thereof.

Which are those before touched.

As Pride, Enuie, Lust, Ielousie, Ambition, Couetousnes, Rage, Bitter speaking, Drunkennes, and the like.

Unto which we may adde these that follow.

1. Euill company as being a speciall firebrand as to all o­ther sins, so this: how many murthers haue bene hatched and atchiued by the Oportunity and Benefit hereof.

2 Discontent whereby the mind being inwardly at war with it selfe, cannot be at peace with any other, but hath this onely desperate remedie to ease it owne feuer, euen to fall vpon any that stands in it way, friend nor foe, nothing comes amisse.

3 Superstition as bewitching the heart with such vnsati­able loue, that it thinkes no cost to deare, no losse to great for the satisfying of it will worshippe, no though it were to cause their children to passe through the Fire, though it were to launch themselues with kniues, and offer vp their bodies for the sinne of their soules. Math. 6. 5. 6.

4 Vnlawfull recreation or abuse and excesse in lawfull.

Thus may we preuent this bloody sinne.

[Page 24] Lastly, also take we some good directions how to weede it out. and here there are.

Some instructions for the Magistrate, that seeing the sword is put in his hands, therefore he beware how hee suffer the Murtherer to escape, least he heare that sentence, because thou hast suffered a man to escape that was appoynted to death, therefore thy life shall go for his life, thy people for his people.

2 Whereas there hath bene of antient time (when trialls of titles depended rather vpon valour then truth) an ordi­nary manner of disciding great differences, by single com­bate betweene two parties, this as it is vtterly vnlawfull, and so no better then murther, because they are not equall meanes to discide controuersies. And 2. It falleth out that he is Conquerour before men, who is guilty before God: therefore the Magistrate must in no wise giue way to these, lest he be guilty of the blood that is spilt hereby.

3 Much lesse may he tollerate those single combates, that rise vpon quarrels, and vaine pleas of reputation, Valour, disgracefull speeches, &c. because they haue neither any sound warrant from the Word; no, not in any reason, or e­quity may be endured.

4 As for Sanctuaries and Popish Receptacles, for Murthe­rers, neither may the Magistrate allow of these, because the Lord hath expresly commanded, That such an one shall be taked from his Alter and die, Exod. 21. 14. ac­cording as Ioab was serued in the like case, 1. Kings 2. 24.

5 Seeing populous assemblies, vnder pretence of Recrea­tions, are vsually occasions of Quarrels, and so of murthers: therefore the Magistrate must be meruailous wise, in giuing an Inch, lest the People take an Ell, rather studying to re­strains the vnbridled corruption of the people, with such as may humble the flesh, then to yeeld them any occasion, to turne their liberty into wantonnesse, remembring that the pretence of such liberty, hath beene the colour to draw [Page 25] vnlawfull assemblies together, and so prouoke to Rebellion, and great blood shed. Consider the blood that was spilt in iest, when Ioab and Abner met together with their companies, and tell me whether that iest were not in ear­nest, that merriment, madnesse.

Thus for the Magistrate.

For Priuate men, let them wisely obserue those rules, deliuered formerly for preuention of this sinne, and the same will also enable them to wéede it out.

And thus hitherto of this bloody sinne, together with the Nature, Haynousnesse, Causes and Meanes to preuent the same.

It followeth now that wee make some particular ap­plication hereof vnto the instance in hand, that so wee may discerne the truth of this Description, confirmed in this ex­ample: And therein wonder at the wisedome and proui­dence of God, in permitting so horrible a wickednesse, and after so long concealing thereof, in due season discouering the same.

CHAPTER. 3.

HAuing thus discoursed of the Nature of Mur­ther in generall, It now remaineth that we examine the Particular instance that hath oc­casioned this Discourse. Namely, the Mur­ther that was lately discouered and conui­cted at the Last Assize at Berry.

Wherein first offers it selfe to our consideration such cir­cumstances as occasioned and drew out this sinne. The [Page 26] Maine Roote, and ground whereof, was this.

One M. Norton dwelling in the Towne of Halsworth in high Suffolke, being a man (though of faire possessions) yet of a very foule and euill fauour: Both in regard of his Profession, as being no better then a Church-Papist, the most dangerous subiect the Land hath: As also in regard of his practise being sutable to his profession, and therefore of necessity debosht and desolate, hauing his neighbours vineyard lying by him, cast his eye vpon it; and hauing got some hold in the Land of his Neighbour, Widdow Leeson, either beeing morgaged vnto him, or forfeited vpon the morgage, that he might cléere the land wholly to himselfe from the widow and her Issue. First attempted by cun­ning sleights, and secret oppressions: yea, by feined kind­nesses, as feeding them with money, and to draw the wi­dow, and her children to his Lure: or else to inwrap them so in his snares, that vpon any occasion he might either curbe them, or make pray of them. To this end when o­therwise he could not bring them to his bent, vpon a pre­tended Action, he cast the eldest of them into Prison, that so his misery might terrifie the rest: where either by some se­cret stratagem, or else (as the most credible report is) being debarred of necessary sustenance, his friends not being suf­fered to minister vnto him, and his (Iaylor happily beeing feed to restraine him thereof) he pined euen through want, and so perished in the Goale.

This was the first Scoene of this bloudy Tragedy.

Whereon, before we go further, let vs pause a little, and obserue somewhat thereout for our better instruction, both to iustifie the former discourse of Murther, as also to preuent the like ends in our selues, laying to our hearts such things, as may be gathered hence.

First obserue we the Roote, and foundation of this mi­sery, and that the rather, because it is not our owne conceit, but the sensure of the right Honorable and thrice Reuerend Iudge, who vpon Nortons appearing at the Barre, did so di­uinely [Page 27] challenge him, that he was the roote, of this practise, the other, that were his instruments therein, were but the branches springing vp there-from, he was the sword that cut those innocents liues asunder, his agents were but the hands to execute therewith. This roote thus branded and layd open in his colours. Obserue we further therein these Particulars, 1 his inward condition, as being a Papist in heart, and so, as making no bones of any sinne, so especially lesse sticking at the sinne of blood, as being the glory of his Idol, and prop to maintaine the same: & therefore honoured with no lesse then the imputation of merit. And yet withall being a Protestant in shew, that so hee might the better co­lour and shuffell vp his sinne, and with the harlot wipe his mouth, as if he had done no iniquitie, whereby 1 wee may take the true scantling of a branded Papist, that though hee be humble like the lambe, his pretence be saluation, yet he Reuel. 13. 11. speakes like the dragon, nothing but blood and fire, when he cannot deceiue otherwise, he pretendeth like the harlot, offe­rings of peace and payment of vowes, yet her wayes go Pro. 7. downe to hell, and her pathes to destruction. And so wee may be aduised to looke for no better at their hands, who eate of our bread and go vp into the house of God with vs, thē as Dauid complained of such treacherous friends, euen to Psal. 55. lift vp the heele against vs, and if they can doe it finely, euen to Poyson vs with the host which they haue consecra­ted for our welfare. And therefore of all other to bee most iealous of such hollow friends.

2 From the inward condition of this bitter Roote, al­so proceed we further to his outward estate. And that first in regard of his meanes, being of faire reuenew, sufficient if hee could haue bene content to his bountefull mantenance, yet if we cōsider withal his abuse of this large portion, by royo­ting and prodigality, wee may easily discerne euen great feare of want in much aboundance, and thereby imagine what such feare of want may prouoke vnto, euen an vn­lawfull desire of what is not our owne, as a iust punishment [Page 28] for the abuse of our owne, and so as opportunity and power is on our hand, such an effecting our desires, as by the close conuayance thereof, may be free from blame or shame. Behold here then the causes and prouocations to this bloo­dy sin, Luxurie threatens want, and feare of want breeds couetousnesse, couetousnesse leads vs blindfold to make pray where we fasten first, and opposition begets murther to conceale, or Iustifie the same. Thus Ahabs prodigality in maintayning Baals Priests, prouokes him through diuine iustice to couet his Neighbours vineyard, y ^t so his violati­on of Gods honor might be iustly auenged by the crie of y ^e innocent blood, which he so cruelly spilled, and that hee might cloake and iustifie his deuouring thereof, the blood of Naboth must write the deed, and pretence of religion, and iustce must peale and confirme the same. And thus our Ahabs prodigality in maintayning happily such croa­king frogges as runne vp and downe the world to make combustions and massacres, prouokes him to couet his Neighbour Leesons vinyard, that lay pat for his tooth, and that he might more securely make pray thereof, the blood of her children must confirme the same, when otherwise by cunning & fairer meanes they will not be brought thereto, and pretence of law, & equity must colour the fact, that so it may passe currant with men, what is abhominable in the sight of God. Whereby we may learne, as to walke frugally in that competency which God hath allowed vs, least other­wise a great deale, may proue too little, and that in smallest measure we may be content, remember we that our liues consists not in aboundance, but in the blessing of God, who makes a small thing sufficient, where he affords no more, la­bouring Math. 6. Psal. 37. with all dilligence to husband that little we haue, that so in the hand of the diligent may be plenty, whereas the reuenues of the sluggard do soone fade and molter a­way. A thing of very fearefull experience, for the most part in our Gentry, that as no reuenue will vsually serue their luxurie and excesse, so they are so fine fingred that they [Page 29] cannot labour, and so high minded they are, that they are ashamed to begge, and therefore their last refuge is either to turne Cheators in gaming, or huntsmen on the high way, or Pandors to baudy houses, or which is the fayrest, Laysie Abby-lubbers, I should say Almes-men, to be fatted vp in the sty, and hardned to destruction.

Before I passe this first Scoene, obserue wee yet one thing more in this bitter roote, namely, his manner of pro­ceeding in this Bloody Tragedy. At the first very Fayre, and charitable to the outward shew, féeding them with money, and feasting them with good cheere, sorting them with boone companions, to passe the time away mercily, but in­deede, to cheat them of their money, and make them secure: At the next bout, more roughly yet conuayed with great cunning, and secrecy, vnder pretence of Law, casting into prison, and if this will not doe the feat, then at the last, mur­ther & confusion: iust so dealt Pharaoh with the Israelits, and so this bloudy Pharaoh dealt with these Widdowes chil­dren, and surely such are all the wayes of sinne, such and no Vse. better, is the successe of all sinners, though the wine bee pleasant in the cuppe, and sweete in the going downe, yet in the end it bites like a serpent, and kils like a Coskatrice, Pro. 23. though Iael inuite Sisera into her Tent, and lull him asleepe, yet in the end shee fastens him with a naile to the ground. Looke we therefore to the end of sinne, and so the sweete beginning shall not deceiue vs, and distrust wee then the wicked most, when they most fawne vpon vs, because though their lips drop hony, yet swords are in their hearts, and they may be sheathed in our bowels, before wee are a­ware of them.

Thus of the first Scoene of this Bloody Tragedy.

The second followes, more bloody and desperate. The next sonne, Iohn Leeson, laying claime to his Inheritance, hath his mouth stopped with a good round summe of mo­ney, and withall, a guard is set vpon him, of bloudy and desperate villaines, yet masked vnder pretence of good fel­lowes [Page 30] and acquaintance, both to fléece him of his money, and make him sure enough from making Hugh-and-cry af­ter them. By these hee is encountred, and trayned to an Ale-house vp at the Mill-hill, a place remote from much cō ­pany, and so fit to doe mischiefe, here his head is filled with drinke, and his mind secured by sports and gaming, from feare of danger, here hee is detained by these meanes till the night, and then he is knockt on the head, and stript of his money, and his body is dragd to a great pond, not farre off, & is fastned in the deepest part thereof with a stake and block thereupon, that so it might not rise vp to discouer the wickednesse.

Behold here first the progresse and encrease of sinne, Vse. if secret oppression will not preuaile, if cunning will not carry it, then open violence shall: if there be no remedy, then blood must quench the thirst. Thus Dauid when hee had abused Vriah, by taking away his wife, howsoeuer hee would faine haue spared his seruants life, by making him an instrument to conceale his Adultery, calling him from the Campe to that end, giuing him wine to make him for­ward to his liberty: yet when he saw these meanes would not preuaile, then his last refuge was to take away Vriahs life, that so in his end, his sinne also might séeme to dye, which indéede, was the onely meanes to make it crye loud for vengeance. And let this aduise sinners to preuent the beginnings of sinne, lest when they would, they cannot stay the rage thereof. If yet through carnall wisedome, they will still goe forward, hoping by one sinne to hide another, let them know, that their wisedome will prooue their confusi­on, séeing while they thus ripen their sinnes, they in the end cry loud in the eares of the Lord for vengeance, who will in due time recompence innocent bloud vpon the shedders thereof: so Dauids Children re-payd the price of the Blood of his seruants, and Nortons blood is like to answer for the bloud of his neighbours children, as Lands hath done alrea­dy. Lastly, obserue we heere, the Iustice of God in making [Page 31] partakers in sinne Instruments to punish each other. For to speake a little of those, that were conuicted of this mur­ther, what were Land & Worlish any other, then Prophane and loose persons, hauing sold them to doe wickednesse, e­uen to any that would hire them thereunto: As for Land, why, he was Nortons Instrument from time to time, to serue his Writs, and bring any into his snares and cruel clutches: nay, he was the Diuels Factor, to draw fooles from drunkennesse to shame and spoyle, as himselfe confes­sed euen vpon the Gallowes. To speake more sparingly of Worlish, because the Lord hath yet respited him to re­pentance, in hope that he will further discharge his consci­ence and satisfie the world, in the more full discouery of what yet lies in darkenesse: Yet as there is sufficient to con­demne him at least, as an accessary, euen out of his owne mouth, as shall héereafter appeare: so were he not guilty of this sinne: yet, as he confessed on the Gallowes, his loose and prohane life were sufficient to bring him to that shame­full end. Such were these parties that are hitherto con­uicted of the murther, whereof the one is already executed, the other onely respited for his owne, and the publick good. And what were they that fell into their bloody hands? surely fit companions for such Copesmates, brethren in euill, companions in prophanenesse, drunkards, and what not; and therefore iustly dying in their owne sinnes, howsoeuer vniustly, in regard of the instruments and manner thereof, yet iustly, I say, by the righteous doome of the Lord, who makes brethren in euill, instruments of each other punish­ment, that as Land and Worlish were the meanes to bring them to their ends, so their deaths hath, and will be the o­uerthrow of their murtherers.

Thus of the second Scoene of this cruell Tragedy.

The third followes yet more fearefull and bloody.

About two yeares after a third sonne renues the suite Thomas Leeson. for the Land, and hauing procured a suppena to bring the Oppresser into the Chancery, carries his sister a long with [Page 32] him to serue the same, where being discouered hanging the same at Nortons doore, because he either could not, or durst not meete his person, as being through former guilt be­come more iealous and outragious, they were both seased on, (I hope you may imagine by the former bloody hands) and so (as the pond hath now discouered) being cruely made away, were cast thereunto and staked downe therein, as their brother was, that so the fact might bee buried with them for euer: so vnsatiable is the thirst of blood, when once the sweet thereof is tasted, that still the wicked must bee drinking deeper thereof: so desperate is the estate of sinners, that they must plunge themselues still more deepely in wickednes, so foolish is sinne to mend it selfe by the encrease thereof, yea herein most foolish, when it seemes to be most wise, that while it seekes to preuent most securely it disco­uery, that so it may ease the conscience of the guilt thereof, the more it encreaseth the guilt, by the secret con­uayance of sin, euen as the fire the more it is suppressed the more it striueth to breake out, yea the more man in wise­dome labours the hiding of sin, and flatters himselfe in the security thereof, the more he prouokes the Lord to discouer his skirts, the more he hastens himselfe to righteous venge­ance, that so the Lord may haue the only glory of his disco­uery & confusion, who out of his secret conuayance spares not to chalenge y ^e prouidence of God, as if he saw them not or could not disappoint them. Thus while the wicked say peace and safety we haue made all sure, then shall a suddaine destruction come vpon them as the trauaile vpon a woman 1. Thes. 5. 5. with child, and they shall not be able to escape. Thus when Babilon saith, shee sits as a Queene and shall see no euill, then her plagues shall come vpon her in one day, so righteous is the Lord that iudgeth the whore. Well thus these poore soules are now buried in the pond, yea a block is layd vpon them y ^t they shall not rise againe. The murtherers they sing care away, and reuell with their spoyle, the world is at rest, no notice taken of them, no missing them by their Freinds, [Page 53] who were informed that Ireland had receiued them, no see­king them by their enemies, who knew well enough where they were. If guilt of sinne troubled, yet feare of discouery bit it in, and policy sought to drown the conscience by surfei­ting in sin: that so Peace might be at home, as all was quiet abroad. And so foure yeares are passed ouer in great iollity and security. And by this time euen the memory of these murthered soules was buried with them. What now re­mained? Surely, where man vsually ends, there God be­ginneth: and while the wicked slept securely, the venge­ance of God was bestirring it selfe. Behold, saith the Pro­phet, when the Lord makes inquisition for blood, hee re­members Psal. 9. 13. 14. it, and forgets not the complaint of the poore: The blood of these murthered soules cried loud in the eares of the Lord. from the bottome of the Pond for vengeance, euen while the bloud-suckers sang a requiem to their soules. And the Lord awakened at length out of the sleepe of his patience, discouering the murthered by his owne Immedi­ate Arme, and by their discouery, discouered also the mur­therers, and so brought them in due season to their iust tri­all and confusion, as shall appeare most wonderfully in the next Chapter. Which before we enter into for conclusion of this present, and preparation to the discouery. A speciall Case of Conscience comes heere to bee discussed, and resol­ued.

Namely, that seeing murther is so crying a sinne, that it calls for speedy and continuall vengeance in the eares of the Lord, how notwithstanding it comes to passe, that the Lord differs the discouery and recompen [...]e thereof, many yeeres; yea, ages after. That the Lord doth thus deferre this discouery and execution, is not onely apparant by the cry of those soules vnder the Alter, slaine for the Word of God, How long Lord, holy and true, doest thou not iudge Reuel. 6. 9 and auenge our blood on them that dwell vpon the earth. But also by the reuenge vpon Sauls Posterity, for his [Page 35] slaughter of the Gibeonites, which was not executed many yeeres after, and the histories of our age doe witnesse no lesse, that many murthers haue laine hid, some 20. some ten yeeres, some more, some shorter time: If wée desire to bée satisfied in the true reasons of this Diuine prouidence, 1 some may be giuen in respect of the murtherers: 2 others in regard of the murthered: 3 some concerne the Informa­tion of the World: and 4 some immediately concerne God himselfe.

Concerning the murtherers, the prouidence of God is wonderfull in deferring the discouery of their sinne, euen to a long time after, for these Reasons:

Some tending to their good.

Others tending to their further condemnation.

Those that tend to their good, are

First, that by the patience of God, in deferring their discouery and vengeance, they might be prepared meane while to repentance, and so be better fitted to what end the Lord hath appoynted, Rom. 4. 2.

Secondly, By the patience of the Lord towards them, if they will not make vse of it for themselues, yet hereby they may bée further seruiceable for the common good, in those places and callings wherein God hath set them: as for education of their Posterity, for the maintaining of peace and order abroad, yea happily for the sauing of o­thers, howsoeuer themselues are reprooued. So was Iudas a long time concealed from others, though long before knowne to his Master, for the execution of his calling, and seruing his Lord therein.

Reasons tending to the condemnation of these blood­suckers, are,

1 That the Lord forbeares the discouery of them, not onely to make them Instruments of his further Iustice, in peruerting and hardening others, but also,

2 This forbearance is a meanes to harden them in their sinne, and drowne them in se [...]urity, that so their surprizall [Page 35] being more suddaine, may prooue more deadly and fatall to them.

3 Hereby they are also nourished in their Atheisme and contempt of Gods prouidence, and so prouoke the Lord in due time to auenge himselfe in their confusion.

As for the Murthered, there may bee some Reasons of Gods silence and Patience, euen in regard of them. 1 That the crying of bloud from the earth so long deferred to ven­geance, may be a Simbole vnto them, of an answer from God at length, because no crie shall be in vaine, which he hath warranted in this word. 2 That the cry of Bloud, though a long time deferred, yet at length answered, may Type vnto them, their resurrection from the dead. The case herein being much alike. That as the bloud though consu­med, yet hath a loude cry for vengeance, and shall in due time be recompenced; so the bodies, though rotten in the graue, yet because they rest in hope, doe therefore in their Manner cry for their raising vp againe, and so in due time shall obtaine their desire. Euen as the creature made subiect vnto vanity, not willingly, but by reason of him that hath subiected the same in hope, doth therefore earnestly waite Rom. 8. 19 20. for the Reuelation of the sonnes of God, that it also may be deliuered from her bondage of corruption, into the glorious liberty of the Children of God.

Touching the World. This Patience of God respecteth it also. And that, to try it affection to Gods Iustice, and such as are taken away, whither they find any want of them, whither they thinke the World is not well rid of them, and that they may be heard of no more, and such like.

But the maine ground of this Prouidence is in regard of God himselfe: and that in these respects.

As first to Iustifie his great Patience, to such horrible sin­ners: whom he is so farre from taking in their sinnes, that he respites them many times to commit greater euils, that so he may make them more inexcuseable in the day of ven­geance.

[Page 56] 2 His wisedome is herein magnified, that by respiting the wicked in such horrible sinnes, the guilt of the conscience is hereby so encreased, and at length enraged, that though all other meanes fayle, yet their owne tongues shall be forced to bewray them, to ease the inward pangs, and so to Iusti­fie the Lord euen out of their owne mouthes.

3 Lastly, hereby the Lord reserues vnto himselfe alone the glory of his Iustice: that when all sides are husht, y ^e mur­therers secure, the murthered forgotten, the world carelesse, all hope past: Then doth the righteous Lord make himselfe knowne by executing of vengeance, to the stopping of the mouth of Atheisme, that saith, There is no God, because the wicked scape scot-frée, and to the opening of the mouthes of his children in that gratious acknowledgment, Verily there is a reward for the righteous, doubtlesse there is a God that Psa. 58. 12. iudgeth the earth.

4 And doth not the Lord discouer herein his absolute power? that seeing the times and seasons are onely in his hands: and therefore when he seeth a conuenient time he will execute vengeance: that it may appeare, his thoughts, are Psal. 75. 2. not our thoughts, therefore howsoeuer we may thinke eue­ry moment too much, wherein vengeance is deferred: Yet the Lord, will deferre the time, that it may appeare to be at his dispose, and yet will do it in the most conuenient time, which may make most for his glory, and affecting of a se­cure and faithlesse generation.

And this may serue for the resoluing of this case of Conscience.

And thus farre of this third Scaene of this bloudy Tra­gedy.

Concerning (as the two former) the Parties that were Murthered, together with the manner thereof, and meanes to conceale the same.

Wherein howsoeuer all was done, that carnall wise­dome could deuise: and the patience of God for six whole yeares together, seemed to applaud, and subscribe there­unto. [Page 57] So that now it might seeme, the Tragedy was fini­shed, and all further expectation preuented: Yet as this was the Lords time to put to his owne hand for the discouery of this horrible crime: So when he began once, each crea­ture in his place ministred gratiously vnto him, for the full manifestation and conuiction thereof. Attend therefore in the feare of God, Three other Scaenes of this Tragedy. Wherein now the Murtherers are to play their parts vpon the Stage of Iustice. And if euer thou desirest to be [...]tisfied in the wonderful Prouidence of God, both in the discouery of Murther, and challenging of the murtherers, by a strange and secret hand: if euer thou wouldst obserue a full and Ho­norable tryall of so foule a crime: attend I say in the Name of God, to that which followeth, and if thou beest not fully satisfied in all these, I must needes conclude, that either thou wantest vnderstanding to discerne the Power and Wisedome of the Lord, or thou wantest an heart, to adore, and magnifie the same. Onely my desire is, that thou woldst not stumble at my weake handling thereof, thereby, to challenge so excellent matter, but rather hereby to prize the worth thereof, as if it could not be sufficiently handled. And if thou discernest any sparke of true light amidst so great darknesse and corruption, any power of God in so great infirmity, my earnest desire is, that hereby thou wouldst ascribe vnto God the glory of his mercy, that so thou mayst begin, where I haue ended, and still informè and in­flame thy heart with such wonderfull workes of God.

CHAP. 4.

HJtherto of the first part of this Tragedy, con­cerning the parties that were murthered, and that exibited in three seuerall Scoenes, according to the seuerall degrees whereby this murther was committed.

Th [...] second part of this Tragedy now followeth, concer­ning the discouery and iudgement of the murtherers. And this also is enlarged in foure seuerall Scoenes. The first whereof containes the discouery of the murther, and mur­therers.

The second expresseth their Iudgement and Conui­ction.

The third, their Iudgement and Condemnation.

The fourth, representeth their righteous Execution.

As in the little world, the soule of Man, the vnderstan­ding leads the Conscience; and the Conscience leads the Af­fection. So is it in the soule of the greater world, I mean Iu­stice, Plato in Timeo. and the due execution thereof: There must bee first a discouery of the Crime, before it be conuicted, and it must be conuicted, before it be censured. For as Conscience with­out Knowledge is blind, and erronious, so the will and af­fections without conscience, are peruerse and exorbitant: Euen so conuiction of sinne, before it be discouered, produ­ceth erronious Iudgement, and sentencing of sinne before it be conuicted, is no better then to peruert Iustice, and con­demne the innocent: And yet as it cannot be denied, but as the thunder breakes out before the lightning, so where Case of the Guise iustified, and Mar­quesse D'ancre. the party delinquent is of that exorbitant power, that it cannot stand with the safety of a diseased state, to question him Iudicially, because his greatnesse may either outbraue or suppresse Iustice: If in this extremity sentence and exe­cution, anticipate legall triall, as this is to be ascribed to the necessity of the state, so it may well stand with the pre­rogatiue [Page 39] of the Prince, who in such exigents, may per­forme Martiall Law: And this also answerable to the diuine Iustice, who in such like cases, vpon it Prerogatiue royall hath executed vpon exorbitant sinners, before their legall As in the case of Nadab and Abiu, Cosbi and Zimri. conuiction, & iustified his Ministers in the like executions. But as these extraordinary cases, may not prescribe to such persons, and offences as are ordinary, so we may obserue, that the wise Lord in al ordinary trials, hath kept this ordi­nary course: As first to discouer, though not so much for his owne information, (vnto whom all things past are present, nothing so hid as is not knowne before it is done, much moreafter) as for our satisfaction: so also in the se­cond plate, to conuince sinne being discouered, and then to execute vpon the same. And euen the same course hath our wise and glorious God taken, in méeting with bloudy and crying sinnes. Long hath the bloud of these slaughtered soules cryed for vengeance from the bottome of the pond: Long had the Lord deserted the answering of their crie: but when he saw a conuenient time, he rowsed vp himselfe, He put on righteousnesse as a brest-plate, and an Helmet of Saluation vpon his head, and he put on a garment of venge­ance for a clothing, and was clad with Zeale as a cloake: and so according to their deedes he repayed fury to the murthe­rers, recompenee to his enemies. If wee doubt that it was the Lords doing, that his onely hand, discouered the Mur­ther, and detected the murtherers, harken I pray you to the discourse that followeth: and if we shal not herein acknow­ledge the immediate finger of God, it is because there is no true knowledge of God in vs. You haue hitherto heard the rase of the Murthered, how they were brought to their end, how disposed in their end, the bottom of the pond was their Graue, and obliuion was their Motto, and there I hope was an end of their part of the Tragedy. Now har­ken, I beseech you, to the second part of the Tragedy con­cerning the Murtherers.

And here first are presented vnto you, as in a dumbe shew, [Page 60] the carcases of the Murthered raised out of the Pond by a Diuine Instinct, and in a strange and wonderfull manner, discouering and fastning vpon the Murtherers, and these be the Actors in this first Scoene. Will you heare the truth thereof confirmed by the story, then hearken I say againe vnto that which followeth, and conclude with the worthy Iudge, that it was Digitus Dei, the immediate Finger of God.

The Pond wherein these bodies lay (you must imagine had a Maister) that occupied the Farme and ground where­in it was, vnto whose custody the Lord hauing committed in trust these slaughtered soules, doth now require of him the discouery and restoring of them, for the satisfying of his Justice. But would you know the manner how the Lord required them of Him? marke I beséech you, and wonder at the wisedome and Power of God herein. Because the bloud of the slaine could not cease crying for vengeance, till they were recompenced: Therefore the Farmer can haue no Peace in his mind, till he clense the Pond, that so their blood may be discouered. Wil you sée the Hand of God more cléer­ly in reiecting the wisedome of the flesh, and subduing all oppositions, to serue his will? Consider then I pray you the sequell hereof. The Farmer cannot rest till the Pond be cleased. Why? His owne profit was against it, because it would be great charge and no benefit to him, that had but a short time to enioy it. And therefore his Wife and Friends are also against it, as consulting no Further then with flesh and bloud. But God was for it, and therefore he must be for God, or else he shall not be for himselfe, nothing will go gowne well with him, till this be done. And therefore he is resolute, it shall be done. Well at length, with much a­do, he sets workemen about it, but God will not be serued by deputies in so glorious a worke: he that had the sowre, while it was not done, shall haue the sweete and comfort in doing it himselfe. And therefore when workemen giue o­uer, as dispairing of the successe, or being happily discou­raged by friends, Himselfe, with his Brother, sets vpon the [Page 49] clensing of the Pond. Surely we must imagine, not for a­ny profit he expected thereby, for he could not finish it with­out great cost and losse too: but the maine ground was, his mind must be satisfied, nay to looke vp higher, Gods iustice must be satisfied, that so the glory thereof may be reserued intirely to himselfe alone: and therefore when that is satis­fied, his mind is at quiet, and his labour is at an end: and so the feare of his charge, and losse graciously preuented. Shall we obserue how the Lord brought all this about, and that with great speed, and wisdome for his glory. Oh con­sider and wonder at the Wisedome of God herein. The worke is begun in the likeliest place for labour and carriage, but the Lord will spare the poore mans labour, he meanes not to put him to that cost, as to lade and clense the whole Pond; but onely to discouer the Murthered therein. And yet he meanes to abase Him, in this discouery, euen by the bruit beasts that hath no vnderstanding. Will you see the proofe hereof in the sequell of the Story, Oh marke a­gaine, and wonder at the wisedome of God herein. Our workmen by this time had made worke for the Teame: The Horses they are brought to the place of their loading. But this is not the Loade the Lord will haue carried out: and therefore the Horses will not stay here, howsoeuer they smart, but away they must, where God will haue them: Man now must bee lead by them, because they are lead by God, that so the glory of the discouery may be taken from man, and ascribed wholly vnto the Lord. And so af­ter much triall and leading them about the Pond, they stay at length against the Place where the Bodies lay, & so gaue ayme to the workmen to renue their labour. And did they find it lost labour, to attend the Lord? No surely, they had not labored many houers, vntill they light vpon the Bodies that made amends for all. The Carcases are found, Time and corruption hauing lest nothing else, and so the Murther being discouered, the mind is at quiet, and the labour is at an end, farther cost is spared, and God hath the glory, in the [Page 42] vse of foolish and brutish meanes. Thus of the first part of this first Scoene, namely, the discouery of the Murther.

Proceed wee now vnto the second part hereof, namely, the discouery of the murcherers. And herein also obserue with me a wonderfull and immediate hand of God.

Had these Parties bene newly slaine, their blood is vsually a meanes to peach their murther; or had their flesh not bene wasted, and countenance remayned, this might haue giuen some light to discerne their qualitie and condition; and so to haue made some way for the finding out of the murtherers, but that carkases onely of bare bones, and those haply dis­ordered, should haue any remaindures left, whereby they might be knowne what they were from others, and so bee meanes to make knowne the murtherers, seeing this is con­trary to all sense, and reason, it must needs be ascribed to to the finger of God, euen in such impossibility yeelding some light to the discouery both of the murthered, who they were, and also of the murtherers. Will you see the proofe hereof in the sequele of the story, oh then stir vp your harts to wonder at the prouidence of God. The carcases being thus found, and so murther being discouered, yet the great matter still remained, that Gods iustice must bee satisfied in finding out the offenders; and that these may be discouered, it is very fit to know who the murthered were, that so from them and theirs, matter may be gathered to sent out the murtherers. The next thing therefore now to bee done, is to find out who the murthered were. And because this nei­ther concernes, nor indeed is [...]astly to be compassed of a priuate braine: therefore the Magistrate next adioyning, is acquainted therewith, whose paines and wisedome in this bustnes may with honour be remembred.

He taking notice of this discouery, causeth the carcases to be taken charily out the mud, and vsing the helpe of a Chy­rurgeon herein, caused each carcase to bee layd out seuerally by it selfe, in it proportion, to farre as the bones would af­ford it, and so making speciall fearch into each carcase, con­cerning [Page 43] fractures, or any such defect, that might giue any light for the particular knowledge of them, somewhat here appeared that by the helpe of further intelligence, gaue some inkling hereunto. To this end the inhabitants there­about were called vnto this spectacle, and so inquiry made amongst them concerning such parties, as were missing within compasse of remembrance: amongst these the mo­ther of these children calls to minde hers, that haue beene missing, and with all remembers, what hath bene formerly related to her concerning the same, both how they were gone for Ireland, which was the generall voyce, but especi­ally she remembers what Worlich, one of the Accessaries (if not a Principall) had told her many months before, that he had seene her sonne in the Low countries, and was the last man that had him by the hand aliue and dead. Hereupon sus­pition, and so much the rather, because vpon the discouery of these in the pond, Worlich playd least in sight, and flying to Londō, was there apprehēded vpon this euidence: but yet the day was but dawning, more light shortly appeared, by the wisedome of the Iustice, the carcases were searched, and measured: And hereupon question made to the Mother what markes she could discouer to own them. See the wise­dome of God herein: all outward tokens might seeme to fayle, yet one remayned; her sonne Iohn was high of stature, sixe foote long, this she calls to minde, and ownes him thereby, and so the measure of the carcase giues him her. And so one sparke begets another. Now the remembers a­gaine, that her sonne Iohn had two teeth broken out of his vpper iaw by a former accident, and the scull being searched approues the same: and so both markes concurring vpon the same carcase, the length and iaw marke: hereby vndoub­ted conclusion was made, that, that carcase was her sonne Iohns, and thus by the one discouered, the other were gessed also to be hers, the brother and sister that 2 yeares after were cast into the pond, because they lay in one graue together, and therefore were like to lie in one belly: and so collected, [Page 52] that they that murthered the former, made also these latter away, as vsing one common graue to burie them in. Now all the mistery was, who should be the murtherer of the first: sus­pition there might be in regard of Norton, and his dealings with them formerly, as also of such instruments imployed by him to molest and oppresse them. Emong whom the speci­all was Land the weauer, a man obserued not onely to bee imployed in busines to molest them, but also to insuiuate himselfe often in to their companies, and to draw them to much excesse of riot in gaming and drunkenes. These things were now called to minde by many, to nourish sus­picion: but yet this was not sufficient directly to chalendge the partie. Behold then the wisedome and power of God, in making the Partie to chalenge himselfe: and that by that meanes, whereby he sought to hide his sin, and elude iustice. For hearing that such a scull wanted such teeth, and so was thereby owned by the mother, his guilty conscience drawes him to the pond, and yet in a shew of wisedome, to bewray him the more: he hopes if that marke bee defaced, the eui­dence wilbe confounded: and therefore he takes away the scull with him, and foole as he was, that might haue knockt them out himselfe, yet first goes to a barbar to plucke out more teeth, that hee might bee a witnesse against him: and that out of the mouth of two or three witnesses the truth might be confirmed, loe the barbars toole shall not do the feat: and therefore vengeance sends this murther to the smith, and he at length serues his turne, to witnesse a­gainst him. And yet the sort must heape more coales one his head, and that in a shew of wisedome to bewray him­selfe further: he comes to a woman thereby (that knew him well enough & had obserued his comming & going from the Pond and doings there) yet I say he comes like a stranger, as hearing of such strange newes, and desirous to satisfie his curious eye therewith, enquires of her, where these car­cases lay, she replies vnto him, that hee need make no such enquiry, he was better acquainted therewith, and charges [Page 53] him with what had formerly passed: his deniall hereof con­firmes the suspition, and conuinceth him of the fact. And so hereupon being layd hold one by iustice; diuers speeches and accidents formerly passed long before, are now reuiued, ten­ding to his further chalenge and conuiction. Now it is eui­denced that 2 dayes after the murther, Land meting with one of his consorts, asked him when he saw Iohn Leeson: marke saith the worthy iudge, the murtherer askes the o­ther, the other doth not first enquire of him: a manifest to­ken of his guilty conscience, and apparant euidence accusing himselfe. Now it is proued that he and Worlich were in the company of Iohn Leeson at the Mill-hill, after which Iohn was neuer seene againe. Now many other speeches are remembred, that had formerly passed betweene Land and others in their cuppes, tending to the particular fact, of casting them into the Pond, & condemning them by their own mouthes. One special among the rest I may not omit that in a dry summer they talking of casting of Ponds, and ditches, bolted out such words, that if such a Pond were cast (mentioning that where y ^e murthered lay) it would go hard with three or foure of them: to passe ouer others, materiall hereunto. Their examinations are manifest, that no lesse then 28 witnesses gaue in euidence concerning the fact, chalendging Land by circumstance to bee the Murtherer. But in so cleere a light, what need their many? nay indeed any witnesses, when Lands one actions and words are suf­ficient to conuince him: so iust is the Lord, to cause the tongues of the wicked to fall vpon them, so wise hereby to satisfie the world, and gaine himselfe the glory of this discouery by taking the wicked in their owne craf­tines.

Well, thus we haue found out one of the Murtherers, or rather he hath offered himselfe vnto vs vnsought for, or rather indeede, the Lord hath brought him to the Barre, e­uen by his owne wisedome. And so we may also conclued of Worlich, faine would he haue béene gone, but the Lord [Page] arrested him at Yarmouth, with a fearefull sicknesse, and brought him backe againe, and his owne mouth must be­wray him, to be priuy, at least, to the murther, when he told the Mother, that hee was the last man that had Iohn by the hand aliue and dead, in the Low-Countries: It being proo­ued that he was neuer there, and expounded wisely, by the Reuerend Lord Chiefe Justice, that he meant by the Low-Countries, the bottome of the Pond. So now we haue two of the Actors, or at least, Accessaries, time will shortly (God willing) discouer others that are in hold.

Meane while, blesse we the Lord, for this discouery hitherto, And iustifie we his prouidence in méeting with sinners in their kinde, euen by their owne mouthes. And a­boue all, take we heede of wisedome in sinne, because it will prooue greatest foolishnesse in the end. Blesse we the Lord for good Magistrates, that will sift and bolt out hidden wic­kednesse: and pray we heartily for their liues and welfare, by whose meanes we enioy our liues and liuelihoods: yea, that which is most precious aboue all, the hope of life to come, in the liberty of the Gospell, being wise in our se­uerall places, to shame and discouer sinne, that so wee may bee kept from participation and danger, there-from, and yet charitable in couering the infirmities of our Brethren, least otherwise casting them off by our rigor and indiscre­tion, wee force them to breake out through despaire, into desperate wickednesse.

Thus of the first Scoene of the second part of this Trage­dy, concerning the discouery of the murther and Murthe­rers.

CHAP. 5.

[Page 47] By that which formerly hath beene related, concerning the discouery of the murtherers, and such euidences alleadged thereunto, howsoeuer it may séeme the matter to bee so cleere, as that it neede no further triall, yet this being but a preparatiue to ripen the bu­sinesse, that so it might haue it publicke and iudiciall triall at the Barre: It shall be very necessary to adde somewhat concerning y ^e Equity and solemnity, of that honorable trial, to the stopping of all gain-saying lippes, and to the ad­uancement of Gods glory, in such righteous proceeding. And heere to say nothing of the manner of these Trials by witnesses to proue the fact, and Iurers to finde the same, (a course so warrantable, both by the practice of God himselfe, and all Nations, euen by the instinct of Nature, that it shall bee in vaine to light a candle when the Sunne shineth so cleerely:) Giue me leaue, I pray you, to poynt at some things especially remarkeable in this Triall, for the more cléere iustifying, and benefit thereof. As,

First, that whereas out of the mouth of two or three witnesses euery truth shall stand: we haue not onely heere apparant circumstances, euen from the mouth and actions of the Delinquents, to conuince them sufficiently of the Fact, but also no lesse then 28. Euidences were taken by the worthy Iustice, all of great moment, by way of circum­stance and consequence to proue the same: whereof, though no more then 18. were produced at the Barre, because time (which there is precious) would haue béene otherwise taken vp, and those that were produced in the iudgement of the Honourable Iudge, were sufficient, yea, more then enough: yet who could desire more then so many Euiden­ces, especially, seeing the rest all aymed at the same end? so cléere was this Triall, so fully iustified.

Secondly, Whereas exception against Witnesses, as it is vsually admitted in honourable Trials so being deni­ed, may seeme to challenge the equity of them, this is also [Page 56] obseruable for the iustifying of this Triall, that howsoeuer the accused were obstinate in denying, or faint in acknow­ledging the fact: yet, as there was no iust reason, why they should except against the witnesses, so either they did not except against them at all, or onely made such cauils, as ei­ther were not consonant to reason, or did confound them­selues by their contradiction, or were but triflings to differ or elude Justice.

Thirdly, Whereas in such infamous and strange cases, for the further conuiction of them. The voyce of the peo­ple is as the voyce of God, that what generally is cur­rant and auouched, by the generallity, carries with it some warrant of truth: it may bee obserued also for the further iustifying of this Triall, there hath not beene hard of a more generall consent of the people in any Trialls, desiring the discouery of the truth, and approuing, yea, applauding the detection thereof, then was manifest at this triall.

Lastly, If contraries may be gathered by their contra­ries, seeing it is the policy and malice of Satan, then to re­sist the light most, when it shiues most cléerely, may not the obstinacy of Land, in opposing such cleere and manifest Euidence, that was brought against him, as prouing here­by more effectuall to harden his heart, by making him des­perate, the more cleerely he was conuinced thereby, may not this obstinacy, I say, of that accursed wretch, serue much more to iustifie the truth of this honorable Triall.

I touch this last poynt of speciall purpose, both to satis­fie the wise in this particular, whereat the ignorant vsual­ly stumble, and also to stop the mouth of all gaine-saying herein. For why should it seeme strange to any, that offen­ders should so differ in the issue of their conuiction, that the one should be penitent, and confesse the fact, as Worlich in part hath done, by referring himselfe to the mercy of the Judge, the other should still remaine obstinate, euen to the death, in the iustifying of himselfe. Haue we not examples of the like in the Booke of God, one thiefe beeing penitent [Page 57] on the Crosse, and the other continuing obstinate to the death. And may not the eternall decree of God, of two in a bed, electing the one, and reiecting the other, iustifie the execution thereof, in the very last breath, the one iustifying his sinne on the Gallowes, and so condemning himselfe, the other acknowledging his fault, and so interessing him­selfe in the mercy of God. And is there not apparant rea­son of this desperate obstinacy? may not common course preuaile in this case, which is to pleade not guilty to the Fact?

May not hope of life induce thereunto, thereby to pre­uaile, if it may be, with a corrupt, or pittifull and Ignorant Iurie, and when once we haue denied the Fact, may not cre­dite or obstinacy continue in that note? Is it not too ap­parant, that many preferring their credit and good of their Posterity, before their conscience and benefit of their soules, doe therefore stand obstinate in the deniall of that, which their owne conscience cōuinceth them of: What else meant y ^e answer of Gardiner to Bishop Day, whē he exorted him on his death-bed, to trust onely in the mercy of Christ, and renounce all Popish trash and selfe-deseruing. Did not the conscience of that Bloud-sucker conuince him of the truth? And yet did the glory and credit of his profession carry him contrary in that reply, that if that gap were ope­ned all would be gone.

Nay, may not such consequences follow hereupon, that if they confesse the truth, others shal be drawne in dan­ger, and so either by bribery or flattery, compassion, or such like, many are contented to sell away their owne soules to Satan, for the preseruing of others.

Doe not these things vsually fall out, and might not Land bee hardened in his sinne, by some or all these meanes? Howsoeuer let him die in his sinne, and let vs liue to glorifie God, in making a holy vse of these things: though not absolutely iudging of any by their ends: yet wisely iudging of the end, by the former life: that they [Page 58] which liue desperately, doe vsually die obstinately: And so let vs by the ends of such men, labour to reforme our liues, taking héede of custome in sinne, and hardening our hearts therein, lest when we would, we cannot leaue it, and when we cannot leaue it, we grow to iustifie it, and so not onely die therein, but dye eternally thereby. Concerning further Guidences, and Acts of the Iurie, because they are onely matters of Forme, or needlesse in so great light, I willingly passe them ouer, resting myselfe on such collecti­ons, as I haue gathered for the iustifying of the Procee­dings.

And thus farre of the second Scoene of the second part of the Tragedy, concerning the Conuiction and casting of the Murtherers.

CHAP. 6.

WEe are now come vnto the Dismall day, wherein the Murtherers receiued their sen­tence of condemnation and Iudgement there­upon. A day most comfortable to the godly, as wherein they obserue, the law of God ex­ecuted, that the murtherer without any admittance of pri­uiledge, or Psalme of mercy, must die the death, that so blood might be recompensed with blood, and the land may be clen­sed from the guilt thereof. And so according thereunto, Justice administred without respect of persons, & yet with great wisedome, according to the different degrees and cir­cumstances in the committing of the Crime. Heere is no [Page 59] admittance of Sanctuarie, nor any such like protection to frustrate the course of Justice, and nuzling of the wicked in their sinne; so happy are we that God hath taken from our necks that cruell and bloody yoake of Antichrist, who not onely maintained his owne tyranny by blood, but also protected others therein: And yet much more in this re­spect miserable, if we shall not bee more thankefull for the light of the Gospell, and improoue the time of our visitati­on, with more profit and aduantage. But blessed bee the Lord for the fruit of his Word, that Justice hath his due course, Iniquity braues it not vncontrould, and righteous­nesse may haue countenance enough, if it bee accompanied with sobriety and meekenesse of wisedome. If Sincerity be made a cloake for contentions and priuate lucre: is it not wisedome to pluck off this vizard, that so the Hypocrite may be ashamed, and the sober Christian iustified. But whither am I going? I must retire my selfe to my present station. We are now expecting the Judgement giuen vp­on these Malefactors: And blessed be God, our expectati­on was more then satisfied. Oh how true is it, that Jud­ges are in the place of God, that he honoureth them as his Deputies, and furnisheth them extraordinarily with di­uine gifts: What Maiesty doth shine in their honoura­ble persons, what wisedome and Equity flowes from their lippes, what Righteousnesse mixed with Clemency, ap­peares in their sentences? Harken, I pray you, vnto that which followeth, & witnesse with me the truth of all these. The Bench being set, the prisoners are called to the Barre: doubtfull matters are referred to a further cleering, smaller offences are censured accordingly: The greater and Ca­pitall crimes of Blood, and such like, come now to be sen­tenced: And that the sentence may be better layd to heart, and take déeper impression to worke repentance, and so thereby prepare the offenders to their deaths: Harken, I Sir Henry Mounta­gue, Lord chiefe Iu­stiée. pray you, vnto the diuine and graue speech, the reuerend Judge, makes vnto them in such words as these.

CHAP. 7.

VVe are now come to the last Scoene of this Trage­dy, concerning the Execution of the murtherers.

[Page 59]

And herein we may first behold the singular wisedome of God in disposing thereof, according to the diuers condition of the Murtherers. For, wheras there was two conuicted & condemned, for this haynous murther; namely, Land and Worlich: Though these both were brought to the Gal­lowes, and knew no more but they should both dye, yet such was the prouidence of God, guiding the heart of the Reuerend Iudge, that the one being more tractable to con­fesse the truth, and giuing sou [...] hope of his repentance, both for his owne and the Countries good (who expect yet a further discouery of foure principall offenders, not yet knowne or conuicted:) Hee was therefore onely brought vpon the Ladder, and so prepared to execution, that so he might conuince the other of the crime, being still obstinate therein, and satisfie the world concerning his owne guilti­nesse [Page 68] of the Fact: Wherein, as he did not obscurely bewray himselfe, at least an accessary, though not so cleerely and particularly as was expected for his comfort, yet he spared not to challenge his fellow, standing obstinate on the dent­all, and by many circumstances conuicted him to [...]es the chiefe Murtherer: Whereby, as it may seeme, hee was not an Actor in the Murther himselfe, but onely priuie thereto by relation or consequence, so was hee therefore repriued, for the further cleering of the truth, and freeing of his owne conscience from any secret burthen yet lay therevp­on. As for the other, who the more hee was conuicted, re­mained still more obstinate: whether in policy, that hee might be also repriued, in hope of mollifying his heart, and bringing him to repentance, or vpon desperatenesse, and so seeing no way but one, must now prepare himselfe to the vengeance of God, and confound the worlds expectation, or harden the world in such like sinnes: therefore was he iustly cut off, that he might doe no more mischiefe, though to his owne greater confusion, thus dying in his sinne. And yet behold the power of Gods iustice preuayling on his conscience, though he would not confesse his sinne in parti­cular, yet he acknowledged to his shame, what the world tooke too much notice of, and himselfe did formerly much glory in, that he was much delighted in Drunkennnsse him­selfe; yea, which was the hight of his sin, he was strong to be are his drinke, and so gloried to draw others into the same excesse, that so hee might pride himselfe in his great power, that could out drinke others, and thereby also more easily make prey of them. Which, as it was the meanes whereby hee caught Iohn Leeson in his snare, so if conse­quents may be gathered by their Antecedēts, it must needs follow hereupon that he made prey of him: especially, see­ing he could not deny, but he accompanied him that day at the Mill-hill, when he was made away, and his pretences that Iohn was gone for Ireland, as were disprooued and confounded by contradictions in his owne, and wiues [Page 69] speeches. But howsoeuer such apparent conuictions, both at the Barre and Gallowes, euen from his owne mouth, though he stil denied the: fact, as [...] hath bin giuen here­tofore the t [...], so wee hope time will more [...]eetely discouer his madnesse herein. And so we leaue him to the fruite of his si [...]. But before we end this Sc [...], one scruple is to be cleered, that wheras Justice so [...]ends the [...]ying there­of in the punishment of the body, as that it specially aymes at the good of the soule: it might seeme therefore to haue beene fitter, that Worlich being more penitent, would haue dyed presently, and Land being so obstinate, should haue beene respited for his better preparing to his end. For satis­faction where of, we must know, that as the iudgement a­gainst sinne is directed by a speciall in [...]ct scour God, and so therin doth vsually [...]ble his [...]teous [...], which is, th [...] to h [...] that hath shal be giuen, but to him th [...] nothing, shall be taken away [...] that which he s [...] th [...] haue: therefore to Worlich that hath some spacke of grace, and [...]rse, opportunity was further yeelded to encrease and perfect the worke, And from Land that hath nothing, in truth if wee may c [...]e by the effect, therefore that was taken away which it seemed belonged vnto him, euen longer time and space of Repentance, A notable Image of Gods righteous decras, in the hardening of y ^e one & softning of the other, and a wise item to obstinate sinners, that what they haue beene in their liues, they likely prooue in their deathes. And withall, a sweete word of comfort, to al bro­ken and bleeding hearts, that the Lord wil waite vpon them that he may haue mercy vpon them.

And this we wish hartily, may be portion of that poore soule that now is respited in the hope thereof. And thus endeth the history of this bloudy Tragedy. Iustifying the Righteous Do [...]e of the Lord, That he that sheddeth mans bloud by man shall his bloud be shed againe.

CHAP. 8.

THus hast thou, Christian Reader, a briefe of the most lamentable History which euer I heard or read of concerning the cruell mur­ther of this widowes children. Together with the admirable discouery thereof by the Finger of God, as also the procéedings against so many of the Malefactors as are yet discouered. What now remai­neth but that thou glorifie God with me for the execu­tion of his righteous iudgements. Assuring thee that as I was an eye witnesse of these particulars, so I haue de­liuered thee therein the truth, according to the euidences confirmed by the consent of the best warrants to establish the same: onely I haue forborne to specifie the particular information of many witnesses, because as many of them were spared at the Barre, séeing the rest were sufficient; so of those that were giuen in, I haue also spared some, as spe­cifying the same in effect with those that are wouen into the history: because I did not so much respect the order of their allegations at the Barre, as the fitnesse of their appli­cation, to the vse and life of the Story. If herein I haue giuen any light or spirit by this manner of handling, re­member I wrote it not, for a nine dayes wonder to vanish like a dreame; but that it might leaue such impression in thy heart, as might prouoke thée to know the Lord by his executing of Justice: and so hereby learne to make vse of his Prouidence in all his workes: promising thee, that if thou shalt profitably vse this discouery to this end, thou shalt be fitted not onely with further light herein, as occa­sion shall be offered, but as thou maiest make profitable vse of many other labours published by me formerly for the common good: so thou shalt shortly be furnished with my [Page 63] long expected Paines, concerning the Delusions of the Time, and cure of a wounded Spirit, which I am reuising and po­lishing at my best leysure,s for thy good herein. And so desi­ring thy harty prayers vnto God for his furtherance hereunto, I commend thee to the grace of our Glorious Lord.